Volume 1: Unsayable – Chapter 15: The Marvelous Mantra

Esoteric Buddhism refers to its profound doctrines and practices, not because there are secrets that cannot be spoken. The methods taught in texts such as the Great Sun Sutra and the Vajra Summit Sutra, including mantras, mudras, recitations, and rituals of empowerment, all belong to Esoteric Buddhism, with the Great Sun Tathagata regarded as its founder.
Both are teachings of Sakyamuni Buddha, differing only in emphasis. How come Master Subhuti highly praises the Buddha’s Dharma here? What connection does he have with this Tathagata? Wukong secretly noted this passage in his mind.
The master continued, “To cherish one’s life force, nothing else needs to be said”—that is, to cherish and cultivate one’s vital energy and life force. Truly wise is he who understands his nature and life force, comprehends them fully, and thus masters them.
Since ancient times, “life force” has referred to a person’s life. In the context of spiritual cultivation, these two terms should be understood separately. One must know that “what is ordained by heaven is called nature.” Human nature is innate, as ordained by heaven. In life, it is important to understand both one’s nature and life force. This nature is our innate goodness, our true self, our heart of the Dao. Once its direction is set, it is hard to change; otherwise, cultivation suffers greatly, and even life may be at risk… The master spent two whole hours discussing just these two words, “life force.”
Wukong listened attentively, secretly marveling. Though these few words of the mantra contain profound truths, without the master’s explanation, it would be difficult for him to grasp them.
The following lines are easier to understand—they teach one to constantly focus one’s energy and spirit, “nurturing and strengthening the body by concentrating the mind.” “When the elements converge, life force becomes firm” refers to the phenomenon of forming an internal alchemical pill. Wukong’s process of forming an internal pill is not like ordinary people’s methods of building a foundation, drawing in energy, or refining lead and mercury—such methods are like fishing in a dried-up pond, shallow and inferior.
In cultivation within this world, all paths share the same origin; what is sought is the same kind of transformation. Ordinary transformations rely on external elements, resulting in mixed qualities. Wukong’s transformation comes from the source itself, pure and authentic. Moreover, after being refined through Laozi’s nine-step internal alchemy process, the celestial energy accumulated over countless millennia is fully awakened. Under such conditions, the internal pill formed is likely unmatched anywhere in the world. Even Master Subhuti, though immensely knowledgeable, could not help but be astonished.
The phrase “yet able to grow a golden lotus in fire” means using internal fire to nurture the golden pill—refining all external impurities and negative energies within the fire before a flower blooms within the pill.
“Reversing the five elements and combining them—once the cultivation is complete, one can become a Buddha or an immortal.” These two lines summarize the essence of this marvelous mantra. The master only briefly explained them before telling Wukong to retire and rest with closed eyes.

Although Wukong had doubts, he saw that the Patriarch was already in meditation and dared not ask further, so he quietly stepped back. Unbeknownst to him, despite the Patriarch’s extraordinary powers, he was also somewhat tired at this moment.

After leaving the hall, he continued to ponder those last two lines—“The five elements are reversed, what does that mean?” “Once the cultivation is complete, one can become a Buddha or an immortal.” Did this mean that once this mystical skill was mastered, one could choose to become either a Buddha or an immortal?

As he stepped out of the main hall, Wukong suddenly froze as if under some spell, motionless for a long time. After a while, he leaped up in ecstasy, shouting wildly, which drew many disciple boys to peek out. They thought to themselves, “The Patriarch dislikes noise the most—just see how long you can act so recklessly!” Some other disciple boys thought, “Has this monkey gone mad? It’s better to stay away from him.”

Only those senior monks with high spiritual attainment, those with names starting with “Zhi” or “Hui,” kept their heads lowered and remained silent, their eyes filled with envy and jealousy. To some extent, they knew that this monkey had likely received a great fortune, while they would never have such a chance.

Indeed, Wukong had received a great fortune—the greatest of his life. Whether this fortune was a blessing or a curse, at least now he felt that he was no longer that weak monkey in this world.

Inside the inner hall earlier, some kind of restriction had suppressed all his spiritual power. But now, once he left the hall, he felt refreshed and full of energy, as if ready to ride the wind away. He could hear birds singing ten miles away, breathe in the aura of the heavens, and see the beautiful scenery of countless mountains… Wukong couldn’t help but exclaim, “Truly the aura of immortals—nothing ordinary. If this is the path to immortality, even if it requires enduring extreme hardships, it’s worth it.” It had only been a few years since an ordinary monkey like him had attained the body of a Taiyi Golden Immortal. If other immortals knew about this, countless would surely be filled with envy.

Although Wukong had established the foundation for immortality, achieved a divine body, understood the laws of the universe, and grasped its origins, he still possessed no magical powers. In other words, he was an immortal who had great fortune and spiritual potential but no actual skills or powers.

Wukong returned to his room, sat down, and meditated inwardly. He saw his internal organs clearly, like suspended chimes, each in a distinct color. Yet they were no longer made of flesh and blood but resembled gold and jade, covered in a milky white glow.

His skin and muscles were exceptionally firm, as if forged from iron. Wukong thought all this was thanks to Patriarch Subhuti, not realizing that it was also due to the effect of Laozi’s golden pill.

He examined himself thoroughly from head to toe, filled with indescribable joy.

In that small room, Wukong spent the most exciting night of his life, only calming down at dawn. By then, his physique had become extraordinary, so he felt no fatigue at all.

After the hour of Chen, Wukong was still sitting in meditation in the room, using the method taught to him by his master—with his five centers turned upward. A stream of vital energy circulated within his body countless times, making him feel utterly relaxed; his skill in cultivating energy was gradually reaching perfection. After several more cycles, he heard the sound of the temple boys chanting in the courtyard, and then he ended his meditation.

As soon as he got up from the couch, a temple boy entered the room, saying that the master wanted to see him. Wukong thought to himself that perhaps another opportunity had arisen.

Sure enough, when the master called him over, he began speaking in the tone typical of the “Theory of the Three Calamities,” which made Wukong smile secretly.

Wukong smiled because he believed that Master Subhuti almost certainly knew he was a born divine ape, so these three calamities would pose no threat to him. The so-called “Theory of the Three Calamities” was merely an excuse to teach him the seventy-two transformations.

But Master Subhuti didn’t realize that Wukong had already met Wu Zhiqi, and thus knew all the roots of cause and effect from that time onward.

The master said, “Since you understand the nature of the Dharma and know its origins, and have focused your spirit, you still need to be wary of the perils of the three calamities.”

Wukong pretended to be shocked and said, “Master, if my spirit is already focused, why are there still these three calamities? Could it be that heaven intends to harm people? Even after becoming an immortal, it won’t let them go?”

The master laughed and said, “The path to immortality isn’t that easy. Haven’t you heard that once the elixir is completed, even gods and demons can’t tolerate it?”

Wukong bowed his head and pleaded, “Please save me, Master!”

The master told Wukong to stand up and slowly said, “These three calamities—thunder, fire, and wind—affect ordinary people, immortals, and ghosts. How could they hinder those of our sect? I’ll teach you a method to avoid these calamities, so that the great path will never be lost for you.”

Wukong was amazed and said, “There really is such a wonderful method? Please teach it to me, Master.”

“Very well. There is a set of numbers related to the Heavenly Gang, which allows for thirty-six transformations, and another set related to the Earthly Fiends, which allows for seventy-two transformations. Which one do you want to learn?” At this point, the master’s face showed a slight smile for some reason.

Without hesitation, Wukong replied, “I want to learn the Heavenly Gang numbers.”

The master frowned slightly and asked in surprise, “Why not learn the more?”

Wukong said, “I think heaven is more powerful than earth, so I chose this one.”

The master laughed and said, “Whatever you choose is your fate. But the Heavenly Gang numbers are more difficult; you must put in real effort.”

Wukong said, “The harder it is to learn, the more powerful it must be. Don’t worry, Master. I will surely put in the effort to understand it.”

This choice wasn’t made out of impulse or curiosity by Wukong, but after careful consideration throughout the night. In Journey to the West, it is mentioned that only one person can master the seventy-two transformations, and that person is himself. There is also one person who can master the thirty-six transformations, and that is the fat-eared Zhu Bajie.

Zhu Wuneng’s thirty-six transformations are truly disappointing; he can only turn into some crude objects, and the duration is limited, making them utterly impractical. Although Zhu Wuneng’s thirty-six transformations also correspond to the number of Heavenly Gang stars, Wukong is confident that they are not the same as those described by Patriarch Subhuti. Considering how great Patriarch Subhuti must be, he would surely not teach such inferior supernatural abilities. After all, heaven surpasses earth—a principle passed down since ancient times. The seventy-two transformations, though considered remarkable in Journey to the West, are merely a figure of speech; it doesn’t mean one can only take on seventy-two forms. The same applies to the thirty-six transformations of the Heavenly Gang. If that’s the case, why not choose a more powerful set?